The Camp--The Court--The Tabernacle--The Brazen Altar--The
Laver-- The Table--The Lampstand--The Golden Altar--The Mercy
Seat and Ark--The Gate--The First Veil--The Second Veil--The
Significance of These and Their Antitypes.

THE Tabernacle which God commanded the people of Israel to
construct in the Wilderness of Sin, and in connection with which
all their religious services and ceremonies were instituted, was,
the Apostle Paul assures us, a shadow of good things to come.
(`Heb. 8:5; 10:1`; `Col. 2:17`) In fact, the whole nation of
Israel, as well as its laws and its religious services and
ceremonies, was typical. This being true, our understanding of
the plan and work of salvation now in progress, as well as their
future development, cannot fail to be greatly enlightened by a
careful study of those "shadows" which the Israelites,
for our edification, were caused to repeat year by year
continually until the Gospel age introduced their antitypes--the
realities. `1 Pet. 1:11`; `Heb. 10:1-3`
It is not simply to gain a historical knowledge of
the Jewish forms, ceremonies and worship that we come to the
investigation

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of this subject, but that we may be edified by understanding the substance
from an examination of the shadow--as God designed in arranging
it.
We shall fail to attach sufficient weight and
importance to the shadow unless we realize how carefully God
guided and directed all of its details. First, he took Moses up
into the mount and gave him an illustration of the manner in
which things were to be made; Secondly, he charged him to be
careful of every particular--"See, saith he, that thou make
all things according to the pattern shewed to thee in the
mount." (`Heb. 8:5`; `Exod. 25:40`) So, too, with all the
minutiae of the service: every jot and tittle had to be exactly
performed in the type, because it illustrated something greater
and more important to come afterward. And in order that these
shadows might all be exactly performed, and that the people might
not become careless, the usual penalty for any violation was
death. For instances see `Exod. 28:43`; `Num. 4:15,20; 17:13`; `2
Sam. 6:6,7`; `Lev. 10:1,2`
Realizing God's care in making the
"shadow" should not only give us confidence in its
correctness, that not one jot or tittle of it shall fail until
all be fulfilled (`Matt. 5:18`), but should also awaken in us so
great an interest in God's plan as would lead us to examine
closely and search carefully for the meaning of those shadows.
And this, with God's promised blessing, we now purpose to do,
assured that among those who are truly God's consecrated
ones--his children begotten of his Spirit--"he that seeketh
findeth; and to him that knocketh, it shall be opened."

The Tabernacle's Construction

The directions given to Moses for the
construction of the Tabernacle may be found in `Exod. 25 to 27`,
and the account of the performance of the work, in `Exod. 35 to
40`. Briefly stated, the Tabernacle was a house constructed of a

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series of boards of shittim (acacia) wood,
"overlaid" or plated with gold, set on end into sockets
of silver, and firmly fastened together by bars of the same wood,
also covered with gold.
This structure was 15 feet wide, 15 feet high and 45
feet long, and open at the front or east end. It was covered by a
large white linen cloth, interwoven with figures of cherubim, in
blue, purple and scarlet. The open end, or front of the
structure, was closed by a curtain of similar material to the
covering cloth, called the "Door," or first veil.
Another cloth of the same material, similarly woven with figures
of cherubim, called the "Veil" (or second veil), was
hung so that it divided the Tabernacle into two apartments. The
first or larger apartment, 15 feet wide and 30 feet long, was
called the "Holy."* The second or rear apartment, 15
feet wide and 15 feet long, was called the "Most Holy."
These two apartments constituted the Tabernacle proper; and a
tent was erected over them for shelter. It was made of a covering
of cashmere cloth or goat hair, another of ram skins dyed red,
and another of seal skins (mistranslated badger skins).
---------- *In the English translation this is frequently, though
improperly, called the "holy place," and in
such instances the word place will be found in italics,
indicating that it has been supplied by the translators, as, for
instance, in `Exod. 26:33`. This error is quite confusing, as the
"Court" was properly called the "holy place."
When place is not in italics, the "Court" is
always meant. See `Lev. 14:13 and 6:26,27`. In some instances the
"Holy" is termed the "Tabernacle of the
congregation." The "Most Holy," or
"Sanctuary," is also sometimes called the "Holy place"--place
in italics. Instances, `Lev. 16:17,20,23`. In referring to these
apartments, we will call them, severally, the "Court,"
"The Holy" and "The Most Holy." A lack of
appreciation of the interest of Christians in these typical
pictures and of the necessity for uniform exactness, on the part
of the translators of Leviticus, must have been the cause of the
varied translations which have so aided in confusing the student.

::page 14::

The Holy Court or Holy Place

The Tabernacle was surrounded by a yard, or
"Court," toward the rear of which it stood. This court,
75 feet wide and 150 feet long, was formed by a fence of linen
curtains, suspended from silver hooks, set in the tops of wooden
posts 7 1/2 feet high, which were set in heavy sockets of copper
(mistranslated brass), and braced, like the tent which covered
the Tabernacle, with cords and pins. This enclosure was all holy
ground, and was therefore called the "Holy Place"--also
the "Court of the Tabernacle." Its opening, like the
door of the Tabernacle, was towards the east, and was called the
"Gate." This "Gate" was of white linen,
interwoven with blue, purple and scarlet.
It will be noticed that the three entrance passages,
viz., the "Gate" into the "Court," the
"Door" into the "Holy" and the
"Veil" into the "Most Holy," were of the same
material and colors. Outside the Tabernacle and its
"Court" was the "Camp" of Israel surrounding
it on all sides at a respectful distance.

THE BRAZEN ALTAR

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The Furnishments

The furniture of the "Court" consisted
of but two main pieces: the "Brazen Altar" and the
"Laver"--with their respective implements.
Just inside the gate, and immediately in front of
it, stood the "Brazen Altar." This altar was made of
wood and covered with copper, and was 7 1/2 feet square and 4 1/2
feet high. Various utensils belonged to its service--fire pans
(called censers), for carrying the fire to the "Incense
Altar," basins to receive the blood, flesh hooks, shovels,
etc.

THE LAVER

Next, between the "Brazen Altar" and
the door of the Tabernacle, was the "Laver." It was
made of polished copper, and was a receptacle for water; at it
the priests washed before entering the Tabernacle.
The furniture of the Tabernacle consisted of a
"Table," a "Candlestick" and an "Incense
Altar" in the "Holy," and the "Ark of the
Testimony" in the "Most Holy."

THE TABLE OF SHEW-BREAD

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Within the Tabernacle, in the first apartment, the
"Holy," on the right (north), stood the Table of
"Shewbread"-- a wooden table overlaid with gold; and
upon it were placed twelve cakes of unleavened bread in two
piles, with frankincense on top of each pile. (`Lev. 24:6,7`)
This

THE GOLDEN CANDLESTICK

bread was proper for the priests only to eat: it was holy, and
was renewed every seventh or Sabbath day.
Opposite the "Table of Shew-bread" stood
the "Candlestick," made of pure gold, beaten work
(hammered out),

having seven branches, and in each branch a lamp. It was the
only light in the "Holy"; for, as we have seen, the
natural light was obscured by the walls and curtains, and there
were no windows. Its seven lamps were cared for, trimmed,
supplied with oil, etc., by the High Priest himself,

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who at such times was to offer incense at the Golden Altar.
Farther on, close up to the "Veil," stood
a small altar, of wood covered with gold, called the "Golden
Altar" or "Incense Altar." It had no fire upon it
except what the priests brought in the censers which they set in
the top of this "Golden Altar," and then crumbled the
incense upon it, causing it to give forth a fragrant smoke or
perfume, which, filling the "Holy," penetrated also
beyond the "second veil" into the Most Holy or Holy of
Holies.

THE ARK OF THE TESTIMONY

Beyond the "Veil," in the "Most
Holy," there was but one piece of furniture--the
"Ark." It was a rectangular box made of wood overlaid
with gold, having a lid or cover of pure gold called the
Propitiatory or "Mercy Seat." Upon it (and of the same
piece), were two cherubs of gold--beaten work. Within this
"Ark" (under the Propitiatory) were placed the golden
bowl of manna, Aaron's rod that budded, and the two tables of the
Law. (`Heb. 9:4`) Upon the Propitiatory a supernatural light
appeared, shining out between the cherubim, representing the
Divine presence. This was the only light in the "Most
Holy."
It is noticeable that all the furniture inside the
Tabernacle

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was of gold, or covered with gold, while in the "Court"
everything was of copper. Wood, which was the base covered with
these metals, was used, we believe, to make the articles of
lighter weight, more easily portable, than if of solid metal.
This was an important consideration when they traveled. The
vessels of the Temple, representative of the same things, were of
solid metals. (`1 Kings 7:47-50`) These two metals, gold and
copper, were used, we think, to represent two different
natures--copper representing the human nature in its
perfection, a little lower than the angelic nature; and gold
representing the divine nature, far above angels,
principalities and powers. As gold and copper are much alike in
their appearance, yet different in quality, so the human nature
is an image and likeness of the divine, adapted to earthly
conditions. It will be noticed that the arrangement of

The Camp, Court and Tabernacle

thus distinctly separated and differentiated into three
general divisions, represent three distinct classes blessed by
the atonement; and the two parts of the Tabernacle represent two
conditions of one of these classes.
"The Camp" represented the condition
of the world of mankind in sin, needing atonement and desiring it
and its blessings, however indistinctly it analyzes its cravings
and groanings. In the type the "Camp" was the nation of
Israel at large, which was separated from all holy things by the
curtain of white linen, representing to those within a wall of
faith, but to those without a wall of unbelief which hindered
their view of and access to the holy things within. There was
only one gateway to enter the "Holy Place" or
"Court"; the type thus testifying that there is but one
way of access to God--one "gate"--Jesus. "I am the
way,...no man cometh unto the Father but by me." "I am
the door." `John 14:6; 10:9`

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"The Court," represented the condition
of Justification, entered through faith in Christ, the
"gate." Into this "Court" only Levites
(typical of justified believers) were allowed to come,
during the Atonement Day. These had access to the "Brazen
Altar" and to the "Laver," and did service in the
"Court," but had no right as merely Levites (believers)
to go into the Tabernacle; no, nor even to look into it. (`Num.
4:19,20`) In the "Court" all things were of copper, to
indicate that the class admitted there were justified men.
The "Court" did not represent the condition of the
spiritual class during the Gospel age, though the priests, in
sacrificing and washing, used it also.
"The Tabernacle" building, with
its two parts, represented the two conditions of all who
undergo a change of nature from human to spiritual. The first
apartment, the "Holy," represented the condition
of all those who (as Levites--justified believers) have
consecrated their human nature to death, that they might become
partakers of the divine nature (`2 Pet. 1:4`), having been
begotten of the Spirit. Its second apartment, the "Holy of
Holies," beyond the "Veil"-- death--represented
the condition of the faithful "overcomers" who
will attain to the divine nature. These, after having completed
their consecration in death, will be fully changed, born
from the dead in the First Resurrection, to the divine nature and
organism. No human being, be he ever so full of faith, be he
washed from every sin, and in God's sight justified freely from
all things and reckoned perfect, can have any place or privilege
in the spiritual things represented in the interiors of the
Tabernacle and Temple. He cannot even look into spiritual things,
in the sense of appreciating them. But, during the Gospel age,
such are "called" to consecrate and sacrifice their
human nature in God's service, and to inherit instead the
spiritual nature--as members of the Body of Christ. "The
natural man receiveth not the things of the Spirit...neither can
he know

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them, because they are spiritually discerned." `1 Cor. 2:14`
The fact that all things in the Tabernacle were made
of gold, representative of the divine nature, implies
that it represented the condition of such only as are called to
the divine nature. Only those of the Levites who were consecrated
to the work of sacrificing (the Priests) had access to the
Tabernacle; so only those of the household of faith who are
consecrated to sacrifice, even unto death, enter the divine
conditions represented in the Tabernacle.
The "Court," the justified human
condition, is entered by faith only; but while we must retain the
faith that justifies, we must do more, if we would experience a
change of nature and become "new creatures,"
"partakers of the heavenly calling," to be
"partakers of the divine nature." Entering the
"Holy," therefore, implies our full consecration to the
Lord's service, our begetting of the spirit and our start in the
race for the prize of the divine nature-- the terms of which are,
faithfulness to our vow, crucifying the justified flesh,
presenting our human wills and bodies living sacrifices to God;
no longer to seek human pleasure, honor, praise, etc., but to be
dead to these and alive to the heavenly impulses. Yet, into this
condition, also, we still come through Christ Jesus our Lord, who
not only opened for us the "Gate" of justification
through faith in his blood, but who also opened the
"Door" (the first veil) into the Tabernacle, "a
new way of life," as spirit beings, through and beyond the
second veil, by the sacrifice of our justified flesh.
Hence the two apartments of the Tabernacle, the
"Holy" and the "Most Holy," represented two
phases or stages of the new life to which we are begotten by the
holy Spirit.
The "Holy" represented the
present condition of those begotten

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of God through the Word of Truth. (`Jas. 1:18`) These, as
heavenly minded "new creatures," though still "in
the flesh," have their real (inner) life and walk with God
within the first veil of consecration, and beyond the
intellectual sight of the world and the unconsecrated believers.
These enjoy the inner light of the "golden
candlestick," while others are in "outer
darkness"; these eat of special spiritual food, represented
in the unleavened "bread of presence," and offer
incense at the golden altar, acceptable through Christ Jesus.
The "Most Holy" represented the
perfected condition of those new creatures who, faithful unto
death, gain the great prize of our high calling through a share
in the first resurrection. (`Rev. 20:6`) Then, beyond both
veils--the fleshly mind and the fleshly body--they will possess
glorious spiritual bodies as well as spiritual minds. They will
be like their Leader and Forerunner beyond the veil, who, having
entered as our Redeemer, hath consecrated for us this
new and living way--or new way of life. `Heb. 10:20`; `1 John
3:2`
The spiritual-minded creature in the
"Holy" by faith looks forward through the rent
"Veil" into the "Most Holy," catching
glimpses of the glory, honor and immortality beyond the flesh;
which hope is as an anchor to the soul, sure and steadfast,
entering into that which is beyond the veil. `Heb. 6:19; 10:20`
We see, then, that justification by faith, our first
step toward holiness, brings us into a condition of "peace
with God through our Lord Jesus Christ." (`Rom. 5:1`) When
our sins are forgiven, or reckonedly covered with Christ's
righteousness, we are a step nearer to God, but still human--in
the "Court." If we would attain the prize of the high
calling which is of God in Christ Jesus, and enter
through the "Holy" into the "Most Holy," we
must follow

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In the Footsteps of Jesus,

our Leader and Head--"the High Priest of our
profession" [i.e., the High Priest of our order of
priesthood] the "royal priesthood." `Heb. 3:1`; `1
Peter 2:9`--
(1) By faith in Christ's ransom-sacrifice,
represented in the Brazen Altar, we enter the "Gate" to
the "Court"--the veil of unbelief and sin is passed.
This step is one which our Lord Jesus never took, because not
being of Adamic stock, but holy, harmless, separate from sinners,
he never was outside the Court condition.
(2) Renouncing our justified human wills, and all
our human aspirations and hopes, we pass the first veil, or veil
of human-mindedness--counting the human will as dead; henceforth
consulting not it, but the will of God only. We now find
ourselves as "new creatures" in the
"Holy"--in the first of the "Heavenlies"
or Holies (`Eph. 2:6`--Diaglott), and begin to be
enlightened by the "Golden Candlestick" (God's Word)
respecting spiritual things--"the deep things of God,"
and to be refreshed and strengthened daily with the truth, as
represented in the "shew-bread," lawful for only the
Priests to eat. (`Matt. 12:4`) And thus enlightened and
strengthened, we should daily offer up sacrifices at the
"Golden Altar," acceptable to God through Jesus
Christ--a sweet perfume to our Father. `1 Pet. 2:5`*
Thus all the saints, all the consecrated, are in a
"heavenly" or "holy" condition now--"seated
[at rest and in communion] with Christ in [the first of these]
heavenly places," but not yet entered into the "holiest
of all." No, another veil must first be passed. As the
passing of the preceding veil represented the death of
the HUMAN will, so the passing of the second veil
represented the death of the HUMAN body; and
---------- *The word spiritual in this text is omitted by
the oldest Greek MS, the Sinaitic, with evident propriety. Not
spiritual but human rights, privileges, life, etc., are
sacrificed.

::page 23::

both are requisite to complete our "sacrifice."
Both fleshly mind and fleshly body must be left behind before we
can enter into the "holiest of all"--perfected as
partakers of the divine nature and its spirit conditions: for
flesh and blood cannot inherit the Kingdom of God. (`1 Cor.
15:50`) Compare `John 3:5,8,13`.
With these thoughts before our minds, respecting the
three conditions represented by these three places,
"Camp," "Court" and "Tabernacle,"
in our next study we will note particularly the three classes
which come under these conditions; viz., the Unbelieving World,
Justified Believers and the Saints or Consecrated Believers,
typified respectively by Israelites, Levites and the Priesthood.

::page 24::

The Tabernacle

"What lone mysterious abode is this,
Surrounded by a wall of spotless white;
By day an altar in the wilderness,
A silent watcher on the plain by night?

"Who dwells within its consecrated veil,
To secular and alien feet denied?
Who answers when the priest, white-robed and pale,
Sprinkles the blood by 'bulls and goats' supplied?

"Think you that He of name omnipotent
Required for naught these oft-repeated rites,
Or gratified mere vanity by scent
Of incense, broidered robes and altar-lights?

"Nay, verily! The curious tapestries,
The vessels wrought of silver, copper, gold,
The ceremonious modes of sacrifice,
All 'better things' of Gospel times foretold.

"And happy he whose reverent gaze discerns
What 'types and shadows' could but dimly trace:
His offering on the golden altar burns,
He solves the mysteries of the 'holy place.'

"Upon the blood-stained mercy-seat he
reads
Atonement sealed by him who went before,
And from the open heavens the Father speeds
The riches of his love and grace to outpour."